April 10, 2015
Great and Holy Friday
First Reading at Vespers
Face to Face: Exodus 33:11-21, especially vs. 11: Thus the Lord spoke to Moses face to face, as a man speaks to his friend. . . . We may understand the phrase face to face in this quote as a simple adverbial clause: its purpose is to modify the verb spoke. In what manner did the Lord speak to Moses? Face to face might be replaced by more obvious adverbs softly, sternly, firmly, directly, openly or by another modifying clause such as with understanding, as a Master to a servant, like an interrogator, and so on.
But let us examine the Hebrew usage of the word face from a different perspective, comparing it to this line from Psalms: My heart said unto Thee: I will seek the Lord. My face hath sought after Thee; Thy face, O Lord will I seek (Ps 26:9).
This verse aptly characterizes Moses attempt to have the Lord fully reveal Himself, as described in todays passage (Ex 33:13). After Moses reiterates his plea (vs. 18), the Lord makes an extended response (vss. 19-23). God promises action, but this promise is fulfilled only on the following day (Ex 34:4-8).
Three other aspects of the conversation between Moses and the Lord have bearing on the meaning of the word face in this passage. First, we recall that the action takes place outside the camp (vs. 7). Second, a cleft rock will have a role to play in Gods revelation (vss. 21-22). Finally, Moses will see the Lords glory, but not His face (vs. 23).
The fact that Moses is to return to the camp (vs. 11) after speaking with the Lord helps us locate their dialogue in the tabernacle, the tent described in Exodus 33:7-10. The tabernacle is a place set apart from the bustling community, a place where Moses may quietly seek the face of Lord in deep prayer.
Saint Ambrose notes the importance of such a place apart when he observes, Jesus departed from the city, so that when you depart from this world, you may be above the world. Moses, who sought God in prayer, kept the tabernacle outside the camp when he spoke with God (ACCS Old Testament vol. 3, p. 147).
In answer to Moses repeated request for God to reveal Himself, the Lord outlines a plan. He will pass before [him] in His glory and proclaim [His] name (Ex 33:19). First, however, He will hide Moses in the cleft of the rock (vs. 21) and cover the prophets eyes with His hand.
To this sequence of events the Lord adds one definite qualification: My face shall not be seen (vs. 23). Saint Gregory the Theologian portrays his own search for God using Moses experience as his template: I went up into the mount and drew aside the curtain of the cloud and entered away from matter and material things. . . .
And then when I looked up, I scarce saw the back parts of God, although I was sheltered by the rock, the Word that was made flesh for us (Theological Oration, ACCS Old Testament vol. 3, p. 147). Saint Gregorys understanding of the rock follows Saint Paul, who speaks of the spiritual Rock that followed them, and that Rock was Christ (1 Cor 10:4).
One puzzle remains: Why does God not permit a man to see My face and live (vs. 20)? According to Saint Gregory of Nyssa, Scripture does not indicate that this causes the death of those who look, for how would the face of life ever be the cause of death to those who approach it? . . . Yet it is the characteristic of the divine nature to transcend all characteristics. Therefore he who thinks God is something to be known does not have life, because he has turned from true being to what he considers by sense perception to have being (The Life of Moses).
We now come to the very reason why God humbled Himself and defeated death to give us resurrection!
O our Savior, who loosed the pains of death and revealed resurrection, glory to Thee. Vesperal Divine Liturgy of Great and Holy Saturday
